Sing Sorrow, 1946 Tempera on Panel, 26 X 39 In

Total Page:16

File Type:pdf, Size:1020Kb

Sing Sorrow, 1946 Tempera on Panel, 26 X 39 In Information on Ben Shahn American, 1898-1969 Sing Sorrow, 1946 Tempera on panel, 26 x 39 in. Mary and Sylvan Lang Collection 1975.50 Subject Matter In Sing Sorrow, the dominant element is a man holding a guitar with his right hand, and covering his face with his left arm in a pose of grief or sorrow. Behind him is a turbulent sky, high-tension wires, and a traffic signal that simultaneously blinks red and green. The symbolism of the scene is explained in a correspondence between Mrs. Ben Shahn and Mr. Sylvan Lang, then owner of the painting in the 1970s. Mr. Lang writes to Mrs. Shahn, ”ten or twelve years after my purchase of the picture, Mr. Shahn advised me of the circumstances which stimulated him to paint it. that at the time of the death of Franklin Delano Roosevelt, the train bearing his casket passed through New Jersey en route to Hyde Park, New York. Mr. Shahn told me he drove to a nearby city to see the funeral cortege pass through and that the colored lights were in the freight yards of the railroad. Mr. Shahn said he saw someone with a banjo weeping as the train passed by; and that this was his inspiration. Sing Sorrow was the title of an old Kentucky hillbilly tune.” Mrs. Shahn replied, ”of course I remember acutely the incident of the funeral train’s passing through Trenton, and that Ben took our young son Jonathan to watch it pass.” The primary emotion in Sing Sorrow is the undisguised grief of the man. His sorrow is not only communicated by the gesture of covering his face, but his eyes and forehead are also contorted in grief. The horizontal lines of force are also conveyed by the high-tension wires and the strings of the instrument. The hat band, brim, the wrinkles around the eyes, and the eyebrows themselves also communicate a strong sense of emotion. Vertical accents are the hanging arc lamps, repeated in guitar keys and fingernails. About the Artist Ben Shahn was born in Lithuania to a family of craftsmen: woodcarvers on his father’s side, potters on his mother’s. The family had strong Socialist leanings. Exiled to Siberia, Ben’s father later escaped and fled to South Africa, and then came to the United States. Ben, his mother, and his brothers followed in the fall of 1906, settling in Brooklyn, New York. At the age of 13, Ben was taken out of school to learn a trade. He became an apprentice at Hessenberg’s Lithography Shop and completed his high school education in evening classes. Subsequently, he studied at the Art Students’ League, New York University, City College of New York, and the National Academy of Design in New York. In 1920, he moved to Paris to study painting and experienced an artistic and cultural crisis as he realized that he could not dedicate his art to form alone. He needed to express content as well. While Shahn was in Paris, he became fascinated by the infamous Dreyfus case. Dreyfus, the first Jewish officer appointed to the Ministry of War, had been falsely accused of treason and sentenced to die, but subsequently was found innocent and restored to rank in the army. Shahn’s watercolors of the Dreyfus series, in terms of both theme and simplicity of style, signaled an important direction in his artistic career. Shortly after his return from Europe, Shahn began a series of paintings on the theme of the 1920s trial and subsequent execution of Nicola Sacco and Bartolomeo Vanzetti, a cause celebre that allowed him to combine his talent with personal and social statement. During the depression of the 30s he worked for the WPA’s (the Works Project Administration, a government subsidized work program created by Roosevelt during the Depression that created thousands of jobs) Public Works of Art Project. Shahn’s compassion for the human condition became even more evident, first in his mural projects with Diego Rivera and the Federal Emergency Relief Administration, and then in his work for the Farm Security Administration. During World War II, he designed posters for the Office of War information, and the threat of an atomic holocaust planted a seed that haunted him during the last years of his life. theMcNay Ben Shahn Sing Sorrow, 1946 About the Artist continued His experiences during the 1930s and 40s had two important and interrelated effects on Shahn’s art. First, his socially aware subject matter asserted itself onto the American creative consciousness, not only in painting but most effectively in writing, theatre, and cinema. Second, through the federal art programs that provided work for thousands of professional artists, Shahn worked as a muralist, an experience that affected the scale and style of his easel paintings. Ben Shahn is probably the leading painter of the American movement known as Social Realism, which emerged as a definite school during the Depression. Social Realism focused on extraordinary events in the lives of ordinary people. Shahn also excelled as a photographer, draftsman, illustrator, designer, writer, and teacher. A special quality to his work was a refusal to preach; he was impelled to tell a story, to draw the picture, but to leave conclusions to others. Quote from the Artist Never be afraid to become embroiled in art or life or politics; never be afraid to learn to draw or paint better than you already do, and never be afraid to undertake any kind of art at all, however exulted or however common, but do it with distinction. The image that I sought to create was not one of a disaster, that somehow doesn’t interest me. l wanted instead to create the emotional tone that surrounds disaster, you might call it the inner disaster. Strategies for Tours Primary Grades (ages 6–8): What is the person doing? How do you think he is feeling? What kinds of things make people cry? What colors do you see? Which kinds of lines do you see, are there more horizontal/straight lines than curved lines? Which is the most important part of the painting; what makes you say that? Upper Elementary (ages 9–11): What are the colors? (Primary, secondary?) Are they pure hues, pastel tints, or dark shades of the colors? What emotional tone do the colors communicate—the red and green of the traffic signals the color of the man’s shirt and hat? What lines dominate the painting? Where are these lines repeated? What is unusual about the use of space? Is the size of the man and guitar balanced in relation to the background? Which occupies more space— the man with his guitar or the background? Adolescents and Adults: [This is a good work to initiate a discussion on aesthetics and the question “What is art?”] Many will require that art must be beautiful or deal with pleasant subjects. Yet some of the most moving works of art, music, theatre, and literature deal with tragedy, war, or pain. [Ask your group how this work fits with the idea that art must be beautiful or deal with pleasing subject matter. Do they think this is a work of art? Is it a successful one?] Sources Worth Consulting Chevlowe, Susan, et. al. Common Man Mythic Vision: The Paintings of Ben Shahn. Princeton, New Jersey: Princeton University Press, 1998. Pohl, Frances K. Ben Shahn with Ben Shahn’s Writings. San Francisco, California: Pomegranate Artbooks, 1995. Shahn, Ben. The Shape of Content. Cambridge, Massachusetts: Harvard University Press, 1957. Prepared by Mara V. Mesa Date 11 /12/93 theMcNay.
Recommended publications
  • Your Sadness, My Sorrow: Negative Emotion Concordance Within Married Couples in China 1. Introduction
    Your Sadness, My Sorrow: Negative Emotion Concordance within Married Couples in China Wanru Xiong Office of Population Research Princeton University Abstract: This paper finds significant evidence for negative emotion concordance within married couples age 45 and above in China using CHARLS data. To understand the mechanism of such concordance and test the hypothesis of emotional contagion effect, I applied instrument variable method, structure equation model and fixed effect model in this dyadic relation context. The results confirm the effect of spouse’s negative emotion on the respondent’s and support the emotional contagion effect hypothesis. In general, wives tend to be more sensitive to the emotional condition of their husband. Keywords: dyadic relation; negative emotion; concordance; emotional contagion effect 1. Introduction “I will laugh with you and cry with you ... in sickness and in health, till death do us apart.” Couples mean it when they take their wedding vows. There is evidence of health concordance within married couples, which means couples’ health conditions, both physical and mental, tend to converge after marriage (Meyler, Stimpson and Peek, 2007). This phenomenon of health concordance within couples is drawing increasing research interests. Published findings of physical health concordance within couples include concordance in blood pressure (Beresford, 1976; Speers et al., 1986; Peek and Markides, 2003; Stimpson and Peek, 2005), chronic conditions (Cheraskin et al., 1968; Bookwala and Schulz, 1996; Ubeda, 1998; Stimpson and Peek, 2005) and obesity (Inoue et al., 1996; Knuiman et al., 1996). Among the growing number of papers on health concordance within couples, studies on depressive symptoms and distress are the most prevalent (Meyler, Stimpson and Peek, 2007).
    [Show full text]
  • About Emotions There Are 8 Primary Emotions. You Are Born with These
    About Emotions There are 8 primary emotions. You are born with these emotions wired into your brain. That wiring causes your body to react in certain ways and for you to have certain urges when the emotion arises. Here is a list of primary emotions: Eight Primary Emotions Anger: fury, outrage, wrath, irritability, hostility, resentment and violence. Sadness: grief, sorrow, gloom, melancholy, despair, loneliness, and depression. Fear: anxiety, apprehension, nervousness, dread, fright, and panic. Joy: enjoyment, happiness, relief, bliss, delight, pride, thrill, and ecstasy. Interest: acceptance, friendliness, trust, kindness, affection, love, and devotion. Surprise: shock, astonishment, amazement, astound, and wonder. Disgust: contempt, disdain, scorn, aversion, distaste, and revulsion. Shame: guilt, embarrassment, chagrin, remorse, regret, and contrition. All other emotions are made up by combining these basic 8 emotions. Sometimes we have secondary emotions, an emotional reaction to an emotion. We learn these. Some examples of these are: o Feeling shame when you get angry. o Feeling angry when you have a shame response (e.g., hurt feelings). o Feeling fear when you get angry (maybe you’ve been punished for anger). There are many more. These are NOT wired into our bodies and brains, but are learned from our families, our culture, and others. When you have a secondary emotion, the key is to figure out what the primary emotion, the feeling at the root of your reaction is, so that you can take an action that is most helpful. .
    [Show full text]
  • The Theory of Moral Sentiments
    The Theory of Moral Sentiments Adam Smith Sixth Edition (1790) pΜεταLibriq x y c 2005 Sálvio Marcelo Soares (apply only to edition, not to text) 1st Edition Version a A . Esta obra está disponível para uso privado e individual. Não pode ser vendida nem mantida em sistema de banco de dados, em qualquer forma ou meio, sem prévia autorização escrita do detentor do copyright. Apenas este e as pessoas por ele autorizadas por escrito têm direito de reproduzir esta obra ou transmití-la eletronicamente ou por qualquer outro meio. Published by ΜεταLibri [email protected] Obra editada e publicada no Brasil. São Paulo, May 15, 2006. Contents A PART I Of the P of A S I Of the S of P . p. 4 C.I Of S . 4 C. II Of the Pleasure of mutual Sympathy. 9 C. III Of the manner in which we judge of the propriety or impropriety of the affections of other men, by their concord or dissonance with our own. 11 C. IV The same subject continued . 14 C.V Of the amiable and respectable virtues . 18 S II Of the Degrees of the different Passions which are consistent with Propriety . 22 I. 22 C.I Of the Passions which take their origin from the body . 22 C. II Of those Passions which take their origin from a particular turn or habit of the Imagination. 26 C. III Of the unsocial Passions . 29 C. IV Of the social Passions . 33 C.V Of the selfish Passions. 35 S III Of the Effects of Prosperity and Adversity upon the Judgment of Mankind with regard to the Propriety of Action; and why it is more easy to obtain their Approbation in the one state than in the other .
    [Show full text]
  • Emotions.Pdf
    April 2011 Forthcoming in R. Crisp ed, The Oxford Handbook to the History of Ethics Emotion and the Emotions Susan Sauvé Meyer Adrienne M. Martin A prominent theme in twentieth and early twenty-first century moral philosophy is that a full and accurate picture of the ethical life must include an important role for the emotions. The neglect of the emotions has been a major point of criticism raised against the dominant consequentialist, Kantian, and contractualist theories by virtue ethicists such as G.E.M. Anscombe, Alisdair MacIntyre, Martha Nussbaum, and Michael Stocker. Bernard Williams and Susan Wolf also develop a similar line of criticism as part of their arguments against the supremacy or priority of moral values as conceived by utilitarianism and other “impartialist” theories. There are a number of reasons why it might be a mistake for moral philosophy to neglect the emotions. To name just three: 1. It seems obvious that emotions have an important influence on motivation, and that proper cultivation of the emotions is helpful, perhaps essential, to our ability to lead ethical lives. 2. It is also arguable that emotions are objects of moral evaluation, not only because of their influence on action, but in themselves. In other words, it is a plausible thesis that an ethical life involves feeling certain ways in certain circumstances and acting from certain feelings in certain circumstances. 3. Finally, a more contentious thesis, but certainly worth considering, is that some emotions are forms of ethical perception, judgment, or even knowledge. The bulk of this chapter surveys the Ancient ethical tradition that inspires the virtue ethicist’s critique, revealing versions of each of these three theses in one guise or another.
    [Show full text]
  • Chronic Sorrow – from Grieving to Gratitude
    Chronic sorrow – from grieving to gratitude Dr Kirsty Ross Senior Clinical Psychologist and Senior Lecturer Massey University, Palmerston North [email protected] Outline What do we know about long term health conditions Patients Siblings Families Parents Key Definitions Loss Grief Depression Chronic Sorrow Chronic Sorrow Triggers Coping Resilience The impact of the LTC Patient Key variables age of diagnosis developmental stage With growing understanding and comprehension, complex emotions emerge, without necessarily the skills to manage them Identity formation affected by a LTC Sense of mortality and different perspective on life (maturity) Social isolation Physical changes and adjustments Autonomy and independence can be thwarted or regression can occur Siblings May exhibit social and academic problems Research suggests possible difficulties with poor self-concept, depression, grief, anxiety and loneliness Feeling the need to ‘live a big life’ (survivor guilt) Knowledge increases understanding and empathy Increased independence may be hastened Feeling unable to talk about own problems and issues – not important enough when family dealing with major illness Social support important Outcomes overall suggest positive adjustment – increased empathy, compassion, maturity Families Marital satisfaction and cohesion: different coping styles between genders Changes in roles and responsibilities Division of time; two sub-units can emerge Impact on parental relationship and sibling relationships Family functioning
    [Show full text]
  • Hurricane Season and Silence Orkansæsonen Og Stilheden by Anne-Cathrine Riebnitzsky
    Hurricane Season and Silence Orkansæsonen og stilheden by Anne-Cathrine Riebnitzsky When Beate wakes up in the morning, she turns towards the empty space in bed beside her, slowly remembering that Thomas is really dead. Her sense of loss floods back, hitting her so hard that she’s almost pinned to the mattress. She pulls herself together before she goes into the office and focuses on her job as a defence lawyer. Her close friend Monica is a rather unusual priest, outspoken and with a no-nonsense approach to the parishioners who seek her advice. Monica travels to Guatemala, where she meets a mafioso, a Guatemalan teenage girl who grew up in a children’s home, and a young pot dealer whom Beate also encounters in her capacity as a lawyer. The book follows the two women as they weave in and out of people’s lives, grappling with issues of faith, justice, vigilantism, sorrow, infatuation, forgiveness of murder and – greatest of all – love. Anne-Cathrine Riebnitzsky was born in 1974 and graduated from Copenhagen’s Writer’s School in 1998. Having completed her Foreign Language Officer training in Moscow in 2003, she worked at, the Danish Embassy in Russia, before going to Afghanistan in 2007, first as a soldier and then as a Foreign Ministry advisor. In 2010 she was awarded the Anders Lassen Award for “significant military and civilian achievements during SPECIFICATIONS Pages: 346 deployment ”. Publication Date: 06. januar 2016 Rights sold to Her first book was The Women’s War (Kvindernes krig) in 2010, which was a FRANCE / Gaïa documentary about her work with the Afghan women.
    [Show full text]
  • The Enlightenment of the Buddha
    The Enlightenment of the Buddha The Buddha’s followers later recorded the episodes associated with his attainment of enlightenment, his early teaching and the development of a community of his followers. These writings became an important part of the Buddhist scriptures that accumulated in the years after the Buddha’s death in 483 B.C.E. The following selections recount the Buddha’s enlightenment and his first sermon near the city of Benares, in northern India. Points to Consider: 1. What is the “Law of Dharma”? 2. What does the Buddha mean by the “middle path”? 3. What similarities and differences do you see between the religious ideas of Jesus and Gautama Buddha? The Buddha gave himself up to meditation. All the miseries of the world, the evils produced by evil deeds and the sufferings arising from them, passed before his mental eye, and he thought: "Surely if living creatures saw the results of all their evil deeds, they would turn away from them in disgust. But selfhood blinds them, and they cling to their obnoxious desires. "They crave pleasure for themselves and they cause pain to others; when death destroys their individuality, they find no peace; their thirst for existence abides and their selfhood reappears in new births. "Thus they find no escape from the hell of their own making. And how empty are their pleasures, how vain are their endeavors! "The world is full of evil and sorrow, because it is full of lust. Men go astray because they think that delusion is better than truth. Rather than truth they follow error, which is pleasant to look at in the beginning but in the end causes anxiety, tribulation, and misery." The Law of Dharma The Enlightened One began to expound the Dharma.
    [Show full text]
  • Me, My Self, and Emotion: Identity-Consistent Emotions and Consumption
    Me, My Self, and Emotion: Identity-Consistent Emotions and Consumption NICOLE M. VERROCHI* 2 *Nicole M. Verrochi is a doctoral candidate, Department of Marketing, The Wharton School, University of Pennsylvania. The author is indebted to Patti Williams for her insightful comments; Jonah Berger, Eric Bradlow, Americus Reed, II and Deborah Small for their feedback; Steven Coleman for his musical expertise; and the Wharton Behavioral Laboratory for data collection assistance. Correspondence concerning this paper should be addressed to Nicole M. Verrochi, 700 Jon M. Huntsman Hall, 3730 Walnut Street, Philadelphia, Pennsylvania 19104. Electronic mail may be sent to [email protected]. 3 This research examines the connections between emotion and social identity. Specifically, this project theorizes that identities are associated with discrete emotions, and that these associations give rise to emotion profiles that describe appropriate emotional experiences for individuals with that active identity. The results establish that social identities have associations to specific emotions and that these associations differ between identities. Experiencing emotions consistent with the identity’s emotion profile enhances persuasion, even for identity-unrelated products and advertisements. Further experiments investigate whether individuals engage in emotion regulation to reduce (enhance) their experience of emotions which are inconsistent (consistent) with the identity’s emotion profile. Finally, consequences for the framing and positioning of
    [Show full text]
  • PREGNANCY and INFANT LOSS RESOURCES “We Weep With
    PREGNANCY AND INFANT LOSS RESOURCES “We Weep With Those Who Weep” (Romans 12: 15) To access links in this document, go to https://www.emfgp.org/resources-for-pregnancy-and-infant-loss-8-19/ Reflections for Families and Professionals (From the Archdiocese of Dubuque, IA) ❖ Reflection for Fathers ❖ Reflection for Mothers ❖ Reflection for Couples ❖ Reflection for Young Siblings ❖ Reflection for Older Siblings ❖ Reflection for Grandparents ❖ Reflection for Medical Professionals ❖ Reflection for Lay Ministers Catholic Blessings and Rituals ❖ Blessing of Parents After Miscarriage or Stillbirth ❖ Order for the Naming and Commendation of an Infant Who Died Before Birth – Archdiocese of St. Louis ❖ Naming Ceremony of a Child Lost to Miscarriage or Stillbirth – Diocese of Fargo Catholic and Christian Resources ❖ Emmaus Ministry for Grieving Parents ➢ A Catholic ministry serving the spiritual needs of parents whose children of any age (from conception to old age), who have died by any cause, no matter how long ago. Open to grieving parents of any religion. 1 ❖ Morning Light Ministry ➢ A Catholic ministry for mothers and fathers who have experienced the death of their baby. Also welcomes bereaved parents of other Christian denominations, other faiths, and of no religious affiliation who are struggling with the very notion of faith. ❖ All Embrace ➢ For families who have lost a baby. Provides resources and education to extended family, friends, religious leaders, medical personnel, and volunteers. ❖ Catholic Miscarriage Support ➢ Practical and spiritual
    [Show full text]
  • Does Hope Mediate and Moderate the Relationship Between Happiness Aversion and Depressive Symptoms?
    Open Journal of Depression, 2020, 9, 1-16 https://www.scirp.org/journal/ojd ISSN Online: 2169-9674 ISSN Print: 2169-9658 Does Hope Mediate and Moderate the Relationship between Happiness Aversion and Depressive Symptoms? Rebecca A. Bloore1* , Paul E. Jose1, Mohsen Joshanloo2 1Victoria University of Wellington, Wellington, New Zealand 2Keimung University, Daegu, South Korea How to cite this paper: Bloore, R. A., Jose, Abstract P. E., & Joshanloo, M. (2020). Does Hope Mediate and Moderate the Relationship The literature is beginning to document how and for whom “fear of happi- between Happiness Aversion and Depres- ness” (happiness aversion, i.e. the expectation that being happy can have sive Symptoms? Open Journal of Depres- negative consequences) is predictive of psychological outcomes. We sought to sion, 9, 1-16. https://doi.org/10.4236/ojd.2020.91001 determine whether hope, an important protective factor against depressive symptoms, might mediate and moderate the relationship between happiness Received: December 23, 2019 aversion and depression. In a dataset of 588 undergraduate psychology stu- Accepted: January 18, 2020 Published: January 21, 2020 dents, evidence was found that hope functioned as a mediator as well as a buffer in the relationship between happiness aversion and depression. In ad- Copyright © 2020 by author(s) and dition, exploratory analysis of a small longitudinal dataset (N = 74) suggested Scientific Research Publishing Inc. that hope also played the same roles in the relationship between fear of hap- This work is licensed under the Creative Commons Attribution International piness and depression over time. These findings suggest that interventions License (CC BY 4.0).
    [Show full text]
  • Melancholia Before the Twentieth Century: Fear and Sorrow Or Partial Insanity?
    MINI REVIEW ARTICLE published: 03 February 2015 doi: 10.3389/fpsyg.2015.00081 Melancholia before the twentieth century: fear and sorrow or partial insanity? Diogo Telles-Correia* and João Gama Marques University Clinic of Psychiatry and Psychology, Faculty of Medicine, University of Lisbon, Lisboa, Portugal Edited by: Throughout the history of psychopathology, several meanings have been assigned to the Anne Giersch, Institut National de la term melancholia. The main ones were related to affective disorders (fear and sadness) Santé et de la Recherche Médicale, France and abnormal beliefs. At the time of Hippocrates melancholia was regarded mainly in Reviewed by: its affective component. Since that time, and until the eighteenth century, authors and Mark Elliott, National University of opinions have been divided, with both aspects (affective disorders and abnormal beliefs), Ireland Galway, Ireland being valued. Finally, in the eighteenth to nineteenth centuries, with Pinel at its peak, Alexandre Todorov, Washington melancholia becomes exclusively a synonym of abnormal beliefs. At the turn of the University School of Medicine, USA nineteenth to the twentieth century, the affective component returns as the main aspect Rebekka Lencer, University of characterizing melancholia. Muenster, Germany *Correspondence: Keywords: melancholia, depression, psychopathology, history, eighteenth century, history, nineteenth century Diogo Telles-Correia, University Clinic of Psychiatry and Psychology, Faculty of Medicine, University of Lisbon, Hospital Santa Maria, Avenida Egas Moniz, Lisboa 1649-028, Portugal e-mail: [email protected] INTRODUCTION FROM HIPPOCRATES TO THE EIGHTEENTH CENTURY Throughout the history of psychopathology, many terms have Hippocrates (460–379 BC) attributed the melancholic state been introduced. Some have disappeared, as “Phrenitis” and (as well as other disorders such as dysentery, skin rashes, etc.) “Carum,” while others have survived (Berrios, 1996a).
    [Show full text]
  • Coping with Sorrow, Loss and Grief
    Coping with sorrow, loss and grief The term “Grief” is used to describe reactions and feelings that a person might have to the loss of someone or something that is important to them. The feeling of loss not only covers the immediate loss of a relationship, good health, a job, a way of life or the death of a loved one, but also includes the loss of generations of family bonds, the removal of links to spiritual land rights or neglect of the cultural heritage. What is grief? How long does grief last? Grief is not an illness – it can not be cured or You can’t put a time limit on hurried along. No two people experience grief in grief. The best answer seems to the same way. It is affected by many factors such as be “as long as it takes”. Grief the nature of the loss, the person’s past history, their doesn’t occur in neat stages. It cultural and spiritual beliefs, and their personality. is a chaotic process, which is There is no right or wrong way to experience grief. different for each person. Some common grief reactions include: We don’t recover from grief as • Sadness, crying we might from some physical • Shock, numbness illness. Instead, we gradually learn to adjust to the loss. This • Difficulty accepting the loss adjustment process depends on • Anger, guilt, shame how you express your grief and other feelings, • Isolation, alienation, loneliness your life experience, previous losses, coping style, • Relief personality, physical health and available support • Fear that reactions may not be normal systems.
    [Show full text]